METHODS OF COOPERATIVE 
AND FEDERATIVE EFFORTS 


BY THE 


CHRISTIAN COMMUNIONS 


American Section 
Report of Commission VI 
to 


THE UNIVERSAL CHRISTIAN CONFERENCE 
ON LIFE AND WORK 


HELD IN STOCKHOLM, SWEDEN 
August 19-30, 1925 



















UNIVERSAL CHRISTIAN CONFERENCE 
ON LIFE AND WORK 


Commission Reports 


I. The Church’s Obligation in View of 
God’s Purpose for the World. 


II. The Church and Economic and Industrial 
Problems. 


III. The Church and Social and Moral Prob- 
lems. 


IV. The Church and International Relations. 
V. The Church and Education. 


VI. Methods of Co-operative and Federative 
Efforts By the Christian Communions. 


GENERAL PREFACE 


A few words should be written about the inception of The Universal 
Christian Conference on Life and Work. In the summer of 1919 the 
International Committee of the World Alliance for International Friend- 
ship Through the Churches met at The Hague. This was the first meet- 
ing of an international character held after the signing of the Armistice, 
if one excepts a small gathering of labor leaders. About sixty leaders of 
the Churches were present, representing nearly all the Protestant Com- 
munions and most of the countries of Europe. Ten or twelve delegates 
were present from America. 

The meetings at The Hague developed so sweet and reasonable an 
atmosphere, at a time when great bitterness prevailed everywhere, and 
the delegates present expressed themselves so strongly as to the un- 
Christian character of war and the necessity of establishing a world order 
on a new and Christian basis, that several of the delegates felt strongly 
that the time had come for the Churches officially to get together and 
say what these Churchmen semi-officially were saying. As a result 
Archbishop Soederblom of Sweden, Dr. Charles S. Macfarland of 
America, the Dean of Canterbury, Dr. Henry A. Atkinson and others 
held an informal meeting to discuss the possibility of bringing the 
Churches of the world together for a Conference, where the Churches 
could utter their united conviction on international matters and all other 
matters with which society would have to deal in the reconstruction of 
civilization and the building of a new and better civilization on the 
ruins of the old, which lay all about them. 


This preliminary meeting was not altogether spontaneous for on two 
separate occasions during the progress of the war, Archbishop Soeder- 
blom had communicated with the Churches of Europe and America re- 
garding the possibility of such a conference and the Federal Council of 
Churches of Christ in America had suggested that a Conference of the 
Federated bodies of Churches in all the countries might meet together 
after the war. The unanimous opinion of the unofficial group at The 
Hague was that a committee should be appointed to bring the leaders of 
the Churches together with the aim of convincing them of the necessity 
of such a world gathering of the Churches ,and asking them to take the 
matter up with their respective denominations. This committee went 
from The Hague to Paris and brought together as many of the leaders 
of the Churches as possible upon such short notice. This meeting be- 
came greatly interested in the project and requested Dr. Frederick Lynch, 
Chairman of the Committee on Ecumenical Conference of the Federal 
Council of Churches of Christ in America to arrange for a preliminary 
meeting of the Churches the following summer. 


Dr. Lynch proceeded from Paris to London and had several inter- 
views with the Archbishop of Canterbury, Dr. F. B. Myers, Dr. Thomas 
Nightingale, Dr. J. H. Shakespeare and others. Meantime, Archbishop 
Soderbloom undertook to interest the Scandinavian Churches and Dr. Choisy 


III 


the Swiss Churches. Sufficient interest was aroused to warrant the calling 
of a preliminary Conference at Geneva in the summer of 1920. 


As a result of the procedures recorded above, one hundred delegates 
assembled at Geneva in August of 1920. A three days session was held 
and the Conference gradually began to assume shape. Great interest 
was manifested and all present expressed themselves to the effect that 
the Church Universal had a great opportunity to exert a determining 
influence upon the new order that must follow the war. Furthermore 
the world was waiting for some great pronouncement from the Churches 
upon such questions as war and peace, the industrial. order; such im- 
mediate problems as those having to do with intemperance and vice 
and upon all ethical and moral questions. It was felt that a positive 
and commanding utterance of the Churches in these trying years would 
do much to encourage a disheartened world and would make it much 
easier for those who were trying to reconstruct the world on a Christian 
basis to carry on this high task. There was much confusion in the world 
as to just where the Church did stand on these great problems disturbing 
the minds of men. The conviction was expressed that only as the rule 
of life laid down by the gospels became the law of nations could any 
hope for security and peace be found or the great sores of the world be 
healed. 


Furthermore it was felt by all that whatever new international ma- 
chinery might be set up or whatever new industrial order might arise, 
it was only as these were permeated by the spirit of Jesus Christ that 
they would fulfill the high hopes of their founders. It was also strongly 
felt that two great blessings might ensue from such a Conference. On 
the one hand all individual communions would profit by this period of 
common intercourse, especially those communions that had greatly 
suffered from the war. They would be made strong in the conscious- 
ness of the oneness of all Christ’s disciples. On the other hand the 
coming together, if only for a month, of all the Churches of the world, 
to cooperate in the common task of redeeming the world order, and to 
make some great common pronouncement on the place of Christ in our 
civilization would be a great object lesson to the world. 


At Geneva a large International Committee was set up which was 
divided into four groups, one for America, one for the British Empire, 
one for the European Protestant churches and the fourth representing the 
Orthodox Eastern Church. The International Committee appointed a 
smaller Executive Committee, which held three meetings in successive 
years, one at Peterborough, England, one at Zurich, Switzerland and 
one at Amsterdam, Holland. In August, 1922, the International Com- 
mittee itself met at Helsingborg, Sweden, and was very fully attended 
by delegates from all the communions and nations. At this meeting 
the programme for the Conference assumed final shape. It was voted 


that the program for Stockholm should include the following groups 
of subjects: 


IV 


The Church’s Obligation in view of God’s purpose for the world. 

The Church and Economic and Industrial Problems. 

The Church and Social and Moral Problems. 

The Church and International Relations. 

The Church and Christian Education. 

Methods of Co-operative and Federative Efforts by the Christian 
Communions. 


ee ee 


The reports which followed are in fulfillment of this vote taken at 
Helsingborg. In April, 1924, the full Committee met again at Birming- 
ham, England, in connection with C. O. P. E. C. and reviewed the 
progress made upon the reports and dealt specifically with plans for the 
Stockholm meeting. 


This is in brief the history of The Universal Christian Conference on 
Life and Work, and is the explanation of the reports which follow. 
These reports have been prepared with great care by the leaders of the 
Churches and by experts in the several questions discussed. They are 
submitted to the Conference in the hope that the Conference will receive 
them in the same spirit in which they have been written, i.e. in the 
endeavor to find the common consciousness of the Churches upon these 
subjects and to voice its united feeling. 


LIST OF COMMISSION MEMBERS 


Chairman 


ROBERT E. SPEER, D.D. ae 
Secretary of Presbyterian Board of Foreign Missions. 


Secretaries 


REV. ROY B. GUILD, D.D. ' 
Executive Secretary of Commission on Councils of Churches, Federal Council of the 


Churches of Christ in America. 


REV. CHARLES S. MACFARLAND, D.D. ‘es ; 
General Secretary of Federal Council of the Churches of Christ in America. 


Members 


AINSLIE, REV. PETER, D.D. : : 
President of Association for Promotion of Christian Unity. 


ALLEN, MRS. JOHN S. ; Lhe. 
Corresponding Secretary of Women’s Board of Domestic Missions, Reformed 


Church in America. 


BARBOUR, PRESIDENT CLARENCE A., D.D. 
President of Rochester Theological Seminary. 


BULLA, REV. CHARLES D., D.D. fe? 
Representative of the General Sunday School Board in the Los Angeles District 
of the Methodist Episcopal Church, South. 


CANNON, BISHOP JAMES, Jr., D.D. : ; 
Chairman of Commission on Temperance and Social Service of Methodist Episcopal 
Church, South. 


CAVERT, REV. SAMUEL McCREA 
General secretary of Hederal Council of the Churches in America. 


CLARK, MISS ELIZABETH : 
py Executive of the Foreign-Born Department, Y.W.C.A. of the United 
tates. 


COLTON, Ei. 72. 
Associate General Secretary of International Committee of Young Men’s Christian 
Associations. 


EMHARDT, REV. WM. CHAUNCEY, igiahi sp 
Hield Director, Foreign Born Americans, Protestant Episcopal Church. 


EVANS, THOMAS S§. 
Secretary of International Association of Daily Vacation Bible Schools. 


FRANKLIN, REV. JAMES H., D.D. 
Foreign Secretary of American Baptist Foreign Mission Society. 


GANDIER, PRINCIPAL ALFRED 
Principal of Knox College in Toronto, Canada. 


GATES, EDWARD P. 
General Secretary of United Society of Christian Endeavor. 


GOODRICH, REV. CHAUNCEY W., D.D. 
ae ae Representative of Central Bureau for Relief of the Evangelical Churches . 
to) urope. 


HARBAUGH, MRS. F. L. 


VI 


HYDE, A. A. 
President of Mentholatum Co, 


INMAN, DR. SAMUEL G. 
Executive Secretary of American Section of the Committee on Cooperation in Latin 
America, 
KELLY, DR. ROBERT L. 
Executive Secretary of Council of Church Boards of Education. 
KNUBEL, REV. FREDERICK H., D.D. 
President of the United Lutheran Church in America. 
LANDES, DR. W. G. 
Secretary World’s Sunday School Association. 


MANN, FRANK H. 
General Secretary of American Bible Society. 


MARTIN, PRESIDENT WILLIAM J. 
President of Davidson College. 


MILLAR, DR. WILLIAM B. 
General Secretary of the New York Federation of Churches. 


MILLER, REV. RUFUS W., D.D. 
Secretary of Publication and Sunday School Board of the Reformed Church, 


MONTGOMERY, REV. GEORGE R., PH.D. 
Associate Secretary of Commission on International Justice and Goodwill of the 
Federal Council of the Churches of Christ in America. 

MOORE, REV. JOHN M., D.D. 
Chairman, Administrative Committee, Federal Council of the Churches of Christ 
in America, 

NICHOLSON, BISHOP THOMAS 
Resident Bishop, Detroit Area of the Methodist Episcopal Church. 


NORTH, REV. FRANK MASON, D.D. 


Sg a oe Et 9am of the Board of Foreign Missions of the Methodist Episcopal 
urch, 


PEARSON, REV. MORTON C. 
Executive Secretary of The Detroit Council of Churches. 


ROOT, REV. E. TALLMADGE 
Executive Secretary of The Massachusetts Federation of Churches. 


SMITH, FRED B. 


Chairman, Commission on Councils of Churches of Federal Council of the Churches 
of Christ in America. 


STONEHAM, MRS. ELBRIDGE 
Y.W.C.A., Portland, Maine. 


THOMAS, REV. ERNEST, D.D. 
Field Secretary, Evangelism and Social Service, The Methodist Church in Canada, 


THOMPSON, REV. CHARLES L., D.D. 
Secretary of the Board of Home Missions of the Presbyterian Church. 


TURNER, FENNELL P. 
Secretary Foreign Missions Conference of North America. 


VANCE, REV. JOSEPH A., D.D. 
President National Board of Missions of Presbyterian Church, U.S.A. 


WILDER, ROBERT P. 
General Secretary of Student Volunteer Movement for Foreign Missions. 


WRIGHT, REV. EDWIN R. 
Executive Secretary of The Federated Churches in Cleveland. 


VII 


1g 


itt 


qe 


VI. 


TABLE OF CONTENTS 


Page 
Achievements and Lessons in American Experience .....2......--cc---ceeeeen 2 
1. In the Local Field. 
2. In the National Field. 
(a) In the United States. 
(b) In Canada. 
Achievements and Lessons in Cooperation in Other Lands ........................-- 10 


(a) The Orient. 


(b) In Latin American Countries. 


Achievements in Cooperation of the Western and Eastern Churches 13 


Achievements and Lessons in International Cooperation...........2---.-... 15 

1. International Associations of the Denominations. 

2. International Missionary Council. 

3. International Relations of Federations. 

4, International Relations Through the World Alliance for Inter- 

national Friendship. 

5. The Universal Christian Conference on Life and Work. 
Principles Which Should Govern the Further Development of Co- 
Operation <2 ees 18 
Advanced Steps Now Called For ...2.W 2 ee 20 
A Brief Bibliograplhry ccc aos esate ee base Pieagt +: 


VIII 


METHODS OF COOPERATIVE AND FEDERATIVE EFFORTS 
BY THE CHRISTIAN COMMUNIONS 


Other reports presented to the Conference have considered various 
phases in the Church’s responsibility in the world. Evangelism and 
missions, religious education, social service, the Christianizing of our 
international life—these and other tasks of the Church have been studied. 
But all these important questions force us back to a still deeper ques- 
tion, the answer to which conditions success in every field. It is the 
question of the nature and constitution of the Church itself. What 
kind of a Church must we have in order to deal most effectively with the 
great problems with which modern civilization confronts us? Can iso- 
lated denominations, functioning independently of each other, speak 
with a voice that will command the world’s attention? Can they, with- 
out some carefully planned consolidation of their influence, successfully 
oppose the massed forces of skepticism, selfishness and evil? Can sepa- 
rated churches bear a clear enough testimony to their essential unity of 
conviction, purpose and spirit, to lead the world to Christ as the one 
Lord and Saviour? 


That the Christian churches throughout the world already possess an 
underlying spiritual unity, derived from their loyalty to a common 
Lord, we are profoundly convinced. We do not so much need to create 
unity as to recognize the inner unity that is here. Our main problem 
is to find the way of expressing in voice and action the essential oneness 
that is already ours. 


That substantial progress has already been made in America in de- 
veloping the needed agencies for such united action we believe the 
following pages will show. This progress centers not around a plan of 
organic union, on the basis of complete agreement as to doctrine and 
polity, but around the cooperation of the evangelical denominations in 
programs of practical Christian service. Without interfering in any way 
with the authority or autonomy of the several denominations in matters 
of creed or organization, a process of federation for the more effective 
performance of common tasks has been at work that is both ministering 
to the spirit of unity and making the Church a more powerful force 
in the national life. What has been done is only a modest beginning, 
but it clearly demonstrates the practicability not only of larger coopera- 
tion among the Christian forces of our own land but also of a coopera- 
tion transcending all boundaries of nation and race. 


The modern world has so clearly become a single neighborhood, with 
even the remotest sections brought near to each other, that Christian 
cooperation can no longer be thought of as a national problem alone. 
In a world that has become one through economic and social interde- 
pendence, the Christian Church must in some way be able to think and 
act as one. Moreover, the Church must always be, by virtue of its very 
nature, a supra-national body, the fellowship of all men everywhere who 


pete? mt 


are bound together by their faith in one God as their Father and by their 
loyalty to the same Divine Lord and Saviour. In the words of an 
unknown writer of the Second Century: 
“What the soul is in the body, that are Christians in the world. 
For the soul holds the body together and Christians hold the 
world together. This illustrious position has been assigned to 
them of God, which it were unlawful for them ever to forsake.” 
We shall give especial consideration, therefore, to the question as to 
how far the Church today is in a position to fulfill this fundamental 
Christian ideal. 
The development of cooperation among the Christian churches we 
shall consider under the following six heads: 
I. Achievements and Lessons in American Experience. 
II. Achievements and Lessons in Cooperation in Other Lands. 
III. Achievements in Cooperation of the Western and Eastern 
Churches. 
IV. Achievements and Lessons in International Cooperation. 
V. Principles which should Govern the Further Development of Co- 
operation. 
VI. Advanced Steps Now Called For. 


I. ACHIEVEMENTS AND LESSONS IN AMERICAN 
EXPERIENCE 
1. In the Local Field 

The cooperation of churches as churches in American communities 
has grown out of the earlier cooperation of church members as indi- 
viduals. Individual Christians, recognizing some need of the community 
not supplied by the unrelated and sometimes rival churches, banded 
themselves together to meet this need. Among the foremost illustrations 
were the united efforts for deepening the evangelistic and spiritual life, 
under the far-reaching leadership of men like Dwight L. Moody, a 
generation ago. Many of our present-day organizations, like the 
Women’s Christian Temperance Union, the Young Men’s Christian As- 
sociation, and various philanthropic and reform organizations which 
receive their inspiration and their resources from the churches, also 
had their genesis in the coming together of individuals from various 
churches in the interest of some common task. 

The growth of the sense of responsibility for the whole community _ 
on the part of the churches, the recognition of the fact that many im- 
portant tasks could only be met by combined efforts, the success and 
the fellowship resulting from occasional cooperation of the laymen and 
clergymen of different churches, gradually led to a definite conviction of 
the cardinal importance of developing systematic cooperation among the 
churches themselves in their organized capacity. Instead of continuing 
to do the work of the churches without official authority or support, 


bea “ge 


those who were interested in cooperation began to work out plans by 
which they could have the clear sanction, guidance and support of the 
churches. This has been accomplished in many a community, chiefly 
during the last fifteen years, by the formation of a cooperative body, 
usually called a “Council of Churches” or “Federation of Churches.” 
Needless to say, the development of this cooperative movement has 
been beset with many obstacles, due to the indifference or misunder- 
standing or prejudice among church people, but it is now clear that the 
first experimental stage has been successfully passed. 

The Council of Churches is a central body whose members are elected 
by the churches themselves. The local church is the unit of authority. 
Each church may elect the pastor and two or more lay delegates, the 
number depending on the size of the church. These delegates con- 
stitute the Assembly of the Council (or Federation) of Churches. In 
a few of the larger cities, the unit that elects the delegates is not the 
single congregation but the ecclesiastical body composed of the churches 
of each denomination in that area, as the presbytery or classis or asso- 
ciation or district. 

An executive committee elected by the Council directs the united work 
from month to month. In the large cities, central headquarters are 
established and an executive is employed, the budget being provided by 
appropriations from the constituent churches, supplemented by gifts of 
individuals. The headquarters is the clearing house for the Protestant 
churches of the city and, to a certain extent, for other community 
organizations with which cooperation is desired. 

At present forty-five cities in the United States have employed execu- 
tives for cooperative work. There are many other cities in which the 
Councils of Churches depend upon volunteer leadership entirely. The 
work of such Councils, of course, is confronted with greater difficulties. 
In a number of cities of less than 100,000 population the Y. M. C. A,, 
through its employed leadership, has rendered valuable service to the 
Council of Churches. 

Several cities have had more than ten years of successful cooperative 
experience in these Church Councils. The programs have now become 
large and varied, and have in most cases been worked out in close 
cooperation with the Federal Council of the Churches, as the national 
interdenominational organization, which helps to organize them and 
to promote their interests. The following brief statement indicates what 
experience has been proved to be the main cooperative tasks to be car- 
ried on by a Council of Churches in a community: 


(a) An established center for the Protestant forces of the city is 
maintained, and a bureau of information on religious, social 
and civic affairs for use of pulpit, press, church and com- 
munity workers. 

(b) Evangelism, the recruiting of the membership of the churches, 
is made more effective through a plan of simultaneous efforts. 
Primary dependence is placed on the pastors and officers of the 


hs Bae 


churches through their year-round work, rather than upon 
spectacular speakers from the outside. There is enough simul- 
taneity to stimulate all} to reach those that might not be 
reached otherwise, but not of a character to lessen the respon- 
sibility of each congregation. 

(c) Religious education is promoted by teacher-training institutes 
for workers of all denominations, by Daily Vacation Bible 
Schools and by week-day religious education, the time for the 
latter being taken out of the public school schedule. 

(d) A ministry to unfortunate victims of unsocial and unchristian 
conditions is carried on in hospitals, infirmaries, reform 
schools, prisons and other charitable and penal institutions, 
many of which would otherwise receive little or no attention. 

(e) New churches are located and old churches relocated in ac- 
cordance with a comity agreement, so that they are erected 
where they can be of most service to the city and where there 
will be less duplication of effort. The decision of the Council 
in all such matters is advisory only, but its recommendations 
are usually followed. 

(f) The churches’ influence on the social life of the community is 
multiplied manifold by their united action. Law violation is 
lessened by creating Christian public opinion and giving moral 
support to public officials in the fulfillment of their duty. Help- 
ful influences are brought to bear on industrial life through 
conferences of employers and employees with ministers of all 
denominations on the application:of Christian principles to in- 
dustry. Race relations are made more brotherly by securing 
the cooperation of the Christian leadership of the various races. 
Interest is awakened in world peace by public meetings and by 
messages to the Government expressing the united convictions 
of the churches. 

(g) Religious publicity is made more powerful because the Council 
of Churches speaks for all the churches in the interest of the 
whole community. A desire for religious news has been cre- 
ated so that many daily papers on their own initiative seek to 
render service to the churches. 

Not only in the local community but also in the larger areas of several 
of the States that comprise the United States has interchurch coopera- 
tion been developed. The principles of organization and aims of the 
State Councils of Churches are similar to those of local federations above © 
described. Their special significance may be summarized as follows: 

1. The States are the foundation of the American system of federal 
government. To exert their full influence for Christian ideals in legisla- 
tion and public life, the churches are finding that they must be able to 
act as a unit throughout the whole state. 

*2. The denominational conferences, synods, dioceses, etc., generally 
follow state boundaries. Councils consisting of their official delegates 


i 


possess an ecclesiastical significance and an influence which local con- 
gregations cannot give. This is especially helpful in comity adjustments 
to prevent and remove overlapping of churches. 

3. The State Federation, including every church, rural as well as 
urban, isolated as well as grouped, can deal with the distinctive prob- 
lems of the rural church. Local cooperation can be systematically 
promoted; and for the smaller communities, in which it is not possible to 
employ an executive, the State Federation office furnishes a clearing 
house of experience and expert advice. 

Some of the policies which have resulted from the experience of ten 
years of working for cooperation in city and in state are as follows: 

(a) Local autonomy prevails in the organization. The churches 
of each community determine the form of organization, the 
personnel, the financial policy and the program of work. 

(b) The churches give to the Council authority to secure funds for 
the work and usually contribute to it, but the Council cannot 
assess the churches. All gifts are voluntary, 

(c) The churches give to the Council authority to undertake work 
that is a matter of concern to all, but the Council has no 
authority over any church in the Council. 

(d) The Council of Churches is not in reality another organiza- 
tion, but the coordination of the Christian forces of the city 
or state. 


2. In the National Field 
A. In the United States 

In the national field, as in the local community, two types of coopera- 
tive organizations have developed. The older form, represented by such 
agencies as the Evangelical Alliance and the American Bible Society, 
seeks to unify Christian activity by bringing together persons who 
belong to various denominations, but who do not officially represent the 
denominations from which they come. Some sort of official approval 
however, from the church leaders, is commonly obtained. Such an 
organization may be called undenominational. The Young Men’s and 
Young Women’s Christian Associations are of this type in that they 
are free from ecclesiastical control, although the boards of manage- 
ment of both their national and their local organizations have a large 
lay constituency drawn from all evangelical denominations. Another 
significant illustration is the Student Volunteer Movement, which, while 
an independent organization, functions as a recruiting agency for all 
the Protestant foreign missionary boards in America. 

The second or more strictly interdenominational type, is represented 
by the Federal Council of the Churches of Christ in America, which 
was created in 1908 by the denominations themselves after several 
years of discussion, and the governing bodies of which are appointed 
directly by the constituent denominations. The national assemblies, 
conferences or conventions of twenty-six denominations have each 


Bie oes 


taken official action, approving the Constitution of the Council. In 
addition, the United Lutheran Church is a “consultative member,” and 
the Protestant Episcopal Church: cooperates ehrouee its Department of 
Christian Social Service. 


The preamble to the Constitution declares that the Council is formed 
in order “more fully to manifest the essential oneness of the Christian 
churches of America, in Jesus Christ as their divine Lord and Saviour.” 
Its basis, accordingly, is distinctly evangelical and all the constituent 
denominations belong to the evangelical group. 

The Council, to quote the Constitution again, “has no authority to 
draw up a common creed or form of government or of worship,” all 
these rights continuing, as formerly, to be the responsibility of each 
denomination. The Council cannot limit the autonomy of any of the 
constituent bodies in any way. Its purpose is rather to carry on such 
activities as the denominations are ready to carry on through a co- 
operative agency. Its program and policies are determined by the 
quadrennial sessions of the Council as a whole, the annual meetings of 
the Executive Committee and the monthly meetings of the Administra- 
tive Committee, the members of all of which are officially named by the 
constituent denominations. 

The purposes of the American Federal Council are clearly in line 
with the spirit and interests of the Universal Christian Conference on 
Life and Work. The Constitution of the Council defines its objects to be: 
“to express the fellowship and Catholic unity of the Christian Church” 
and “‘to secure a larger combined influence for the churches of Christ 
in all matters affecting the moral and social condition of the people so 
as to promote the application of the law of Christ in every relation of 
human life.” 

Other illustrations of a strictly interdenominational type of organi-_ 
zation in the United States are the several Councils of Home and For- 
eign Missions and of Educational Boards, whose control is under com- 
mittees created by the Boards of the various denominations, and which 
provide for conference, study and activity in their specialized fields. 
These “inter-board” agencies (as they miay more accurately be called) 
include the following, the name in each case suggesting its sphere of 
interest: The Foreign Missions Conference of North America, the Home 
Missions Council, the Federation of Women’s Boards of Foreign Mis- 
sions, The Council of Women for Home Missions, the International 
Council of Religious Education, the Council of Church Boards of Edu- 
cation. These various agencies are related to the Federal Council of 
the Churches by being represented on its Administrative Committee, 
with a view to preventing friction or duplication of effort. 

The chief purpose of the “inter-board” agencies is not to bring the 
denominations themselves into closer cooperation and fellowship, but 
to furnish needed central agencies for dealing with administrative prob- 
lems of common concern. The Foreign Missions Conference of North 
America, the oldest of these organizations, may be taken as an illustra- 


Sh FR 


tion of their character and service. Beginning in 1893 as an unappointed 
body of officers of the mission boards of the United States and Canada, 
it became in 1901 officially representative of the boards. In 1907 it 
had developed to the point of creating a standing committee known 
as the Committee of Reference and Counsel. It has since carried on 
many extensive studies and investigations of great value to all the 
boards, functioned for the boards in necessary approaches to govern- 
ments in matters affecting missionary work, provided for the discussion 
of the more important issues in missionary administration and stimu- 
lated the spirit of cooperation, both among the boards at home and 
the agencies on the foreign field. 

The Home Missions Council, organized in 1907, has, through standing 
committees and an annual meeting, prompted co-operative thought, 
study and planning in most of the distinctive features of home mission 
work. It is—in affiliated action with the Council of Women for Home 
Missions—composed of the national administrators of sixty-three boards 
of twenty-one denominations. Deputations sent to confer with the 
executives of missionary work in Western States have initiated state- 
wide joint studies of neglected fields. As one result, the responsible 
regional administrators in seven Northwestern States have definitely | 
organized for “every-community service.” Areas are allocated. Dupli- 
cation of effort is being eliminated. Concerted advance is the keynote. 

The development of the interdenominational movement in the United 
States has taken place, in the main, during the last twenty years. It 
ought not to be forgotten, however, that as much as a century ago there 
was a period of interdenominational emphasis that later subsided. The 
“plan of union” between the Presbyterians and the Congregationalists in 
the occupation of new territory in the West was a conspicuous illus- 
tration. More recently the Interchurch World Movement, organized in 
1918 for the purpose of attempting rapidly a large immediate task, 
disbanded in 1920, partly as a result of not being able to secure support 
for an undertaking of such ambitious proportions, partly as a result 
of not giving adequate attention to other fundamental considerations. 

The Federal Council of the Churches and the interdenominational or- 
ganizations of the missionary and educational agencies, which have had 
a slower, steadier and more constructive growth, have had their ups- 
and-downs and still have to contend with a great body of indifference, 
lack of proper support and even distrust, but there is general agree- 
ment that gratifying progress has been made. A survey of the work 
being done by the Federal Council today—in evangelism, Christian 
education, social service, temperance, working for better relations be- 
tween the races and for international justice and goodwill, and in many 
other realms—indicates how wide a range of important activities is now 
being carried on cooperatively by the churches through the Council. 
The development of cooperation among the churches of local communi- 
ties throughout the country, along lines indicated in the preceding 
section, has also been largely due to the work of the Federal Council. 


peaG eer 


In favor of independent, undenominational organization, one may 
record the following advantages: 
(a) Larger freedom of action, permitting more extensive undertak- 
ings and quicker responsSe to emergency needs. 
(b) The development of an individual constituency of persons not 
interested in ecclesiastical organizations or procedure, but con- 
cerned deeply for the accomplishment of some specific task . 


The interdenominational organization, under definite official control 
by the associated denominations, on the other hand, especially com- 
mends itself for the reason that it has a direct influence upon the spirit 
and attitude of the churches or church boards toward one another and 
toward their common tasks, bringing home to them their responsibility 
as churches for united action. The fact that the more recent coopera- 
tive organizations have been created on this basis seems to indicate a 
trend toward denominational direction, and the existence of a substan- 
tial background of interdenominational opinion and interest. The evi- 
dence of such a tendency is seen further in the increasing desire of 
independent agencies to secure denominational approval and consent, 
and otherwise to establish contacts with the church bodies. 

The problem of securing effective moral and financial support is one 
that perplexes most of these cooperative endeavors, due partly to a fail- 
ure on the part of the churches to appreciate their responsibility for 
what too many are still pleased to call “outside causes,” and partly to 
the recent aggressive forward movements of the denominations which 
have pretty fully exhausted present available resources. 

Undenominational agencies naturally depend chiefly on individual 
gifts, though some of them seek denominational support on the basis 
of the service they render to the churches. Interdenominational agencies 
are generally supported in whole or in large part by denominational 
contributions, and they consider this the ideal way. It is found that 
increase in denominational support is commonly accompanied by an 
increasing sense of responsibility for control and direction. 

Differences of opinion naturally develop as to the extent to which 
cooperation should be carried. There are those who would make co- 
operative work largely consultative and suggestive, leaving to the 
denominational bodies well-nigh exclusive responsibility for actual mis- 
sionary, educational, or other work. A growing body of opinion, how- 
ever, regards the field of cooperation as practically unlimited, and would 
favor the acceptance by cooperative bodies, as rapidly as practicable, of 
all tasks which can be more effectively accomplished through coopera- 
tive endeavor. The answer to this question must no doubt be left to - 
the processes of life and more extended experimentation. 

Other problems that have developed in the cooperative movement 
may be summed up briefly as follows: 

Cleavages of theological opinion and personal temperament. 

The question of a more equitable place for women in the management 
of agencies in which they are equally involved. 


Sl a. 


Tendency of cooperative bodies to advance more rapidly than the con- 
stituent units will follow. 

Centering of control in too small a group. 

Indifference of constituent bodies. 

Over against all these problems, difficulties and weaknesses, American 
experience in the Federal Council of the Churches and the inter-board 
agencies, has demonstrated the practicability of cooperation, has suc- 
ceeded measurably in discovering the principles of effective cooperation, 
and is finding a growing public opinion in the churches in its favor. 

B. In Canada 

Cooperation in church work in Canada has taken two general forms. 
The first is seen in the program of Social Service. In the management 
and support of Rescue Homes for delinquent or wayward girls and 
women there has been joint action by two or more churches. Practically 
all the work of the Presbyterian and Methodist Churches in this field is 
so organized. Evangelistic work also has been promoted by united 
action between the boards of the two denominations. In anti-alcoholic 
education and propaganda, in which the field of cooperation is wider, 
each church board has its own staff, which however, is more or less 
at the disposal of the joint board in special campaigns. 

Twenty years ago the churches formed what is known as the Social 
Service Council of Canada, which is a federal board composed of units 
from the national boards of each denomination and financed by grants 
from the denominational units. This Council focusses the effort and 
organizes the influence of all the churches in cases where approach to 
the legislature of the Dominion or of the Provinces may be desirable and 
the whole program has worked out very satisfactorily, the only difficulty 
being the tendency to develop a more expensive program than the de- 
nominational units are ready to carry. 

The plan of cooperation now in force among the several theological 
colleges in Montreal, in accordance with which most of the instruction 
is given in common, and the School of Missions in Toronto, maintained 
jointly by the missionary forces, are other striking illustrations of a 
growing interdenominational spirit and practice. 

In the field of religious education there is a definitely federal scheme, 
The old Provincial Sunday School Associations have nearly all vanished. 
Instead there is the Provincial Religious Education Council which really 
unites the various denominational boards of religious education in co- © 
operative effort, the Council being financed by grants from the denomin- 
ational boards. The Council is moving in the direction of doing less 
independent work and becoming increasingly the office through which 
joint efforts are put forth by the boards themselves. 

In the program of home missions, an arrangement has been worked 
out by the Congregational, Methodist, and Presbyterian Churches, 
by which in sparsely settled communities where self-supporting churches 
are impossible, if carried on competitively, there will be only one church 
in a community. For more than twenty years this cooperation in the 


ae 0p 


effort to provide each community with religious ordinances and an 
evangelical ministry has been developing. The union of these three 
denominations into one Church has been finally ratified by each of them 
and by the Federal Parliament of Canada, and before the Universal 
Christian Conference on Life and Work is held, the United Church 
of Canada will have become a fact. The Act of Incorporation makes 
provision that congregations not desiring to enter the Union may, by 
a majority vote of their members, decline to do so, retaining their 
congregational property and receiving through a commission an equit- 
able share of the denominational property. There is a small minority 
in one of these communions strongly opposed to the Union and it seems 
likely that they will take advantage of the above provision and, for a 
time at least, continue an independent existence. 

In many communities local union has definitely anticipated the union 
of the churches. Instead of an arrangement providing for a single 
denominational church, either Presbyterian or Methodist or Congrega- 
tional, in the community, a congregation has been organized under the 
proposed constitution of the United Church of Canada. The extent to 
which this type of cooperation and local union had been carried may be 
estimated from the fact that before the United Church of Canada came 
into being on June 10th, 1925, at least 3700 congregations had entered 
upon the new order. 

The experience of Canada, as of the United States, shows inter- 
denominational cooperation to be both imperative and practicable; and 
while it is too soon to estimate the results of the great experiment 
Canada is making in the union of three great churches having diverse 
historical origin, it is certain the looking forward to this union has made 
possible a much larger measure of local cooperation, and it is generally 
agreed that from this forward step there will be no turning back. 


Il. ACHIEVEMENTS AND LESSONS IN COOPERATION 
IN OTHER LANDS 

A. The Orient 

In no phase of the Church’s work have there been greater incentives 
to cooperation than in foreign missions. In proportion as the Church 
has come to appreciate its missionary task, it has become conscious of an 
underlying unity. The divisions of western Christianity are largely 
meaningless to Christians of the East. When one finds oneself not 
among Methodists, Baptists, Presbyterians and Lutherans, but among 
Buddhists, Mohammedans or Animists the difference between Chris- 
tian denominations seems slight. In the light of Christianity as a whole, 
set over against the non-Christian faiths, the essential oneness of the 
various Christian bodies is more clear. It is, therefore, no occasion for 
surprise that there has been a strong development of cooperation in 
most of the foreign fields. 


Mag Sine 


In higher educational work it has become the policy of most of the 
leading missionary societies to develop union institutions. In China 
alone, for example, there are more than a score of educational enter- 
prises under interdenominational control, including the five union uni- 
versities in Peking, Nanking, Tsinan-fu, Chengtu and Foochow. The 
Christian colleges for women, such as those in Lucknow, Nanking, 
Peking, Madras and Tokyo, are other notable illustrations. Even in 
theological education, interdenominational management has been found 
practicable, as is witnessed to by such seminaries and training-schools 
as those at Bangalore, Seoul, Manila, Nanking, Canton and others. 


In medical work many instances of union efforts can also be given. 
The Severance Medical College and Hospital in Seoul is the center for 
practically all the missions in Southern Korea. The medical school for 
women at Vellore, South India, is jointly supported and controlled by 
no fewer than twelve British and American societies. In literary work 
the Christian Literature Societies of Japan and China and the Bible 
Societies, not official bodies directly representing the Churches but func- 
tioning acceptably for all of them, are other significant examples of the 
possibilities of cooperation in all fields. 

Division of territory is an expedient which has been not infrequently 
adopted to prevent needless competition in missionary developments. 
In the Philippines, distinct fields have been assigned to several denom- 
inations. In parts of China, India, Korea, Madagascar and other coun- 
tries similar plans, in varying degrees, have been put into operation. 

In several countries, comprehensive agencies for furthering missionary 
cooperation, conferences and comity throughout the nation have come 
into being. Especially has this been so since the epoch-making World 
Missionary Conference at Edinburgh in 1910. In India, a National 
Missionary Council and Provincial Councils were established. In Japan 
there arose two important cooperative bodies, the Conference of Fed- 
erated Missions and the Federation of Japanese Churches, comprising 
four-fifths of the Protestant Christians of Japan. These two are now 
superseded by the National Christian Council of Japan. In China the 
Continuation Committee, composed of individuals from the various 
missions, has now given place to the National Christian Council of 
China, as the outcome of ten years of experience culminating in the 
Shanghai Conference of 1922, and represents both the indigenous 
churches and the missions of nearly all Protestant denominations in 
a most significant program of common work. 

In certain parts of the foreign field, the movement toward cooperation 
and unity has gone as far as actual organic union of the indigenous 
churches. In Japan, all branches of Methodism constitute a single 
Church. So also do the Japanese Christians of six Presbyterian and 
Reformed communions. The Canadian, English and American branches 
of the Anglican Church co-operate in China and Japan; the Canadian 
and English branches cooperate in India. In India the Lutherans are 
united. These cases illustrate only the union of separated branches 


eh ed Se 


of the same general denominational family, but there are a few illustra- 
tions that cover wider ground. In South Fukien, for example, Chinese 
Christians from Congregational, Presbyterian and Reformed Missions, 
now constitute a single Church. The South India, United Church 
formed in 1908, includes the missionaries and Indian Christians of the 
American and the British Congregationalists, the Reformed Church of 
America and the United Free Church (Presbyterian). of Scotland. 


B. In Latin American Countries. 

Cooperative efforts in missions in Latin America are not of long 
standing. In 1913 a small committee was formed by the Foreign Mis- 
sions ennrerenee of North America to consider certain phases of the 
question. This grew into the Committee on Cooperation in Latin 
America. That Committee immediately began the preparation for the 
Panama Congress, at which there were representatives from more than 
fifty different organizations interested in the spiritual life of Latin 
America. Seven regional conferences were held in the important centers 
of Latin America immediately following the Congress and aided in 
outlining a comprehensive program for the whole field. Combined 
Christian forces found in these twenty nations a people united by a 
similar language, history, government, social structure and ideals, mak- 
ing possible a joint program for this continent and a half. 

The Committee on Cooperation in Latin America acts as a clearing 
house for thirty different mission boards having work in Latin America. 
The Committee has always been officially representative of the mission 
boards themselves. Its functions are “consultative and advisory, not 
legislative and mandatory.” 

The Committee brings the mission boards around a common council 
table to discuss all their problems in Latin American work. It keeps a 
constant circle of helpful contacts and goodwill going through the mis- 
sion boards. It pushes cooperative enterprises which would otherwise 
languish. It maintains helpful and broadening contacts with mission- 
aries on the field. It makes for economy by doing for all of the boards 
work which individual boards would otherwise have to undertake. It 
represents the Evangelical Churches in many Pan-American movements 
which might otherwise overlook the importance of the Christian forces. 
It gives out a large amount of information to the press, schools, business 
concerns, and individuals concerning Latin America, keeping missionary 
work in these countries in the public mind. It arranges addresses 
and conducts classes on Latin American topics in churches, conferences, 
conventions and educational institutions. It is developing an ever wid- 
ening acquaintance with the intellectual leaders in Latin America and 
undertakes to interpret to them the spirit and purpose of American 
Christianity. 

There is now a general understanding between the various denomina- 
tions concerning responsibility for certain assigned territories. The 
allocation of fields in Mexico is a notable example. There are regional 
Committees on Cooperation in each country. As in the Orient, so also 


ng kes 


in Latin America, there are a large number of union presses and book 
stores, union theological seminaries and other union enterprises. In 
Santo Domingo a unique experiment in the whole missionary program 
has been begun. Instead of being satisfied with territorial allocations or 
certain union institutions, the boards interested in this field have 
formed a central agency by which the entire Christian enterprise on the 
island is to be developed and directed. 

The principles of frank conference on all questions of general interest, 
of increasing cooperation in concrete programs and of official denomina- 
tional representation in all cooperative enterprises, may be regarded as 
definitely established on the mission fields of both Asia and Latin 
America. 


III. ACHIEVEMENTS IN COOPERATION OF THE WESTERN 
AND EASTERN CHURCHES 


A matter requiring special attention is the development of closer 
relations between our Western Churches and the Eastern Churches. 


The Anglican Church and the Episcopal Church in the United States 
have been in touch for many years with individual leaders in the Eastern 
Churches. The Anglican and Eastern Association has taken as its 
special work the development of union between the Episcopal Churches 
of the West and the Eastern Churches. Only in recent years, however, 
have direct contacts been made between the general group of Western 
Churches and Eastern Churches. 

In recognition of the new opportunities for mutual helpfulness, the 
Patriarchate of Constinople has appointed a Special Committee on Re- 
lations with Other Churches. It is the expressed purpose of this Com- 
mittee to maintain regular correspondence with our Western Churches on 
questions interesting our common Christendom. The Eastern Churches 
through their regular representatives stationed in America to watch 
over their communicants, and through special representatives and cor- 
respondents have given expression to the great unity in our underlying 
faith. 

The work of the Young Men’s Christian Association of North America 
has been a very important factor in this development of more cordial re- 
lations. In 1890 it established the Mayak (Lighthouse) in Petrograd. The 
membership was almost entirely Orthodox and Orthodox priests served 
freely. During the World War the Association ministered so acceptably 
to the Russian prisoners that when Patriarch Tikhon in 1918 was asked 
about the classes for Christian training in these camps, his answer was, 
“the more the better.” Throughout Greece, the Balkans and the Near 
East the major portion of the membership, the staff and the moral and 
spritual support of the Associations is Orthodox and with rare excep- 
tions they are actively encouraged by the highest Church authorities. 


A Sperees, 


The Young Women’s Christian Association in the last few years has 
opened centers in Constantinople, Bucharest, Riga and Revel. In all 
of these centers there is cooperation on the part of the Orthodox leaders. 


The World’s Student Christian Federation, of which the Student 
Y. M. C. A. and Y. W. GC, A. are integral parts, has lately developed its 
organizations and service in the lands of the Eastern Churches, with full 
fellowship and cooperation betwen Eastern and Western Christians, 
without essential modification of its program of conferences, Bible study 
and evangelism. 

There have also been friendly contacts of an important character 
developing through the various Foreign Mission Boards operating in 
the Near East, Near East Relief and the World Alliance for Inter- 
national Friendship Through the Churches. 


~ The World Alliance brought together the representatives of the East- 
ern Churches in Switzerland in 1920. This was the first time that 
such a delegation had met in conference with the members of the West- 
ern Churches. Another conference of leaders of all the Eastern Churches 
was held at Sinaia, Roumania, in 1924. The Patriarch of Constantinople 
and the heads of the Churches in the various Eastern countries, serving 
as permanent officers of the World Alliance give a constant contact, 
between the Eastern and Western Churches. Too much cannot be said 
of the work of the late Robert H. Gardiner in bringing about a closer 
relationship between the Eastern and Western Churches. He was a 
pioneer in the conception that there could be a closer union between 
these groups and gave his life to its fulfillment. 


The Federal Council of the Churches of Christ in America has recently 
appointed a standing Committee on Relations with the Eastern Churches 
and at the last annual meeting of its Executive Committee representa- 
tives of the Eastern Churches had an important place on the program. 
A representative was sent by the Federal Council in the winter of 1921- 
22 into Russia to carry gifts that had been made by the American 
churches to the destitute clergy in Russia. Special efforts have also 
been made by the Federal Council to assist the Christian minorities in 
the Near East. The effort of the independent Committee on the Pre- 
servation of the Sacred Places in the Holy Land to help the Jerusalem 
Patriarchate is another concrete exhibition of brotherly sympathy. 


As a result of these various influences making for closer fellowship be- 
tween the East and the West there is being visualized more clearly the 
ideal of a united front not only for the Churches of the West but also 
for the Churches of Christendom, so far as they are willing to join in 
some kind of association or international council. 


dad | pont 


IV. ACHIEVEMENTS AND LESSONS IN INTERNATIONAL 
COOPERATION 


The experience in cooperation as thus far described has been, in the 
main, the experience of the churches within the boundaries of a single 
nation. The rise of the foreign missionary movement has led the churches 
of the West into a world-wide ministry of helpfulness to other lands, 
but we have still to consider the development of any organized coop- 
eration transcending national lines (except for a very limited coopera- 
tion between the United States and Canada). In entering upon this 
wider field, needless to say we encounter incalculably more difficult 
problems. The vastly greater extent of territory, the far wider range 
of divergences of view and practice, and, even more, the existence of 
strong nationalistic feelings and misunderstandings bring us face to 
face with an issue of tremendous proportions. 

But the dimensions of the problem, when it is one of such paramount 
importance to the whole church, should be only a challenge to com- 
mensurate faith. And, happily, we are not without convincing evi- 
dence, even in this world field, of the practicability of cooperation. 
Indeed, the experience in international as well as interdenominational 
cooperation among the Churches is far greater than is usually recog- 
nized. A recent American volume entitled “International Christian 
Movements” lists and describes over thirty organizations of a denom- 
inational, interdenominational, or voluntary character, all of which are, 
in varying degrees, manifestations of the spirit of international unity 
among the evangelical churches, for the most part expressing the ideal 
of united service which is the subject of the Universal Christian Con- 
ference on Life and Work. The Christian movement, it is not too much 
to say, is steadily becoming international as well as interdenominational. 

The undenominational organizations, the Young Men’s and Young 
Women’s Christian Associations, have long had far-reaching world 
relationships, too well known to require comment. The World’s Student 
Christian Federation for more than twenty-five years has been bringing 
students from all parts of the earth into closer fellowship and service. 
The Sunday School Movement and the Christian Endeavor Society have 
world organizations. 


1. International Associations of the Denominations 

The denominations themselves have been assuming a more cecumeni- 
cal character, not only as a result of the missionary enterprise, which 
has extended their interest to all parts of the globe, but also as an out- 
come of the international gatherings of the members of the denomina- 
tions from many lands at stated intervals during the last fifty years. 
As far back as 1867 the first Conference of Anglican Bishops through- 
out the world was held at Lambeth. The World Alliance of Reformed 
Churches Holding the Presbyterian System dates from 1875. C£cu- 
menical Methodist Conference, from 1881. The International Congre- 


Benes Valles 


gational Council (1891), the Baptist World Alliance (1905), and the 
Lutheran World Convention (1923) are more recent instances of the 
same general movement, which is giving an international outlook and 
ministering to international fellowship in each of the large denom- 
inations. 


2. International Missionary Council 

It is in the foreign missionary movement, as would naturally be 
expected, that the churches have first come to an official organization 
that is both interdenominational and international in character. The 
very nature of the missionary enterprise has been a prophecy of such 
a world-wide agency as the International Missionary Council, created 
in 1920. The way for the Council was prepared by the Continuation 
Committee of the World Missionary Conference at Edinburgh in 1910. 
When the war made impossible the full fellowship represented by the 
Continuation Committee, an “emergency committee” undertook such 
international functions as were possible. In June, 1920, following many 
consultations of missionary leaders of different countries, there was 
held at Crans, Switzerland, a conference of delegates representing the 
various active national missionary organizations, at which the Inter- 
national Missionary Council was projected on a truly representative 
international basis. ‘The Council is a delegated body, elected by the 
national missionary organizations of North America, Great Britain, 
Australia, New Zealand, South Africa, Germany, France, Netherlands, 
Sweden, Switzerland, Norway, Denmark, Finland, Belgium, and the 
various mission fields. 

The first regular meeting of the Council, as thus projected, was 
held at Lake Mohonk, N. Y., in October, 1921, eleven national organi- 
zations being represented. This Council formulated a constitution, 
which was referred to the constituent national organizations for ap- 
proval, adopted a budget for the following biennium and elected officers. 
It assumed full responsibility for the publication of the International Mis- 
sionary Review, established permanent headquarters at London and 
adopted the following four-fold statement of its purposes: 

1. To stimulate thinking and investigation on missionary questions, 
to enlist in the solution of these questions the best knowledge and ex- 
perience to be found in all countries, and to make the results available 
for all missionary societies and missions. 

2. To help to co-ordinate the activities of the national missionary 
organizations of the different countries and of the societies they re- 
present, and to bring united action where necessary in missionary 
matters. 

3. Through common consultation to help to unite Christian public 
Opinion in support of freedom of conscience and religion and of mission- 
ary liberty. 

4. To help to unite the Christian forces of the world in seeking 
justice in international and interracial relations. 


haled gs 


The last meeting of the Council, at Oxford, England, in July, 1923, 
marked significant progress in furthering these objectives. 

The action of the Council is advisory only, for its organization is 
based on the principle “that the only bodies entitled to determine mis- 
sionary policy are the missionary societies and boards or the churches 
which they represent, and the churches in the mission field.” The 
Council is, however, constantly engaged in special studies and phases 
of work which are of the utmost value to all the participating societies. 


3. International Relations of Federations 


A new international relationship among the churches as a whole has 
lately been springing up through the development of national Federal 
Councils, or other federated bodies, and their fraternal relationships 
with each other. There are now such bodies in Great Britain, Switzer- 
land, France, Germany, Belgium, Spain, Czecho-Slovakia, Australia, 
Japan, China and America, with all of which the Federal Council in 
America has established relationships. In some other countries the 
cooperative movement among the churches exists in the simpler form 
of joint committees. 


The interests of these national councils or federations have become so 
clearly mutual that the Federal Council of the Churches of Christ in 
America has appointed a secretary, resident in Europe, whose entire 
time and service have been placed at the disposal of the European 
bodies, mainly in the interest of relief for needy nations and churches. 
The Central Bureau for Relief of the Evangelical Churches in Europe, 
through which these relationships are carried on, is, we believe, the first 
concerted approach toward a cooperative agency of official church bodies 
of Europe. While organized for a particular purpose, it has at the same 
time a stimulating influence on other cooperative and federative move- 
ments in Europe. It might perhaps even prove to be a stage on the way 
to a Federal Council of European Churches. 

Matters of world concern, such as are undertaken by the League of 
Nations and its humanitarian commissions are frequently the subjects of 
conference, correspondence or cable messages between the federated 
church bodies of several countries. A striking example has been the 
frequent contacts between the Federation of Japanese Churches and the 
American Federal Council in the effort to develop friendship and under- 
standing between the two nations. The departments of social service 
and inner mission work in several national federations have also found 
large common elements in their problems. 


4. International Relations Through the World Alliance for Interna- 
tional Friendship 
The World Alliance for International Friendship Through the 
Churches, with Councils in twenty-eight countries, has become an in- 
dispensable and effective agent of Christian cooperation across national 


ire 


lines in the great common task of securing world peace. Its service in 
ministering to international understanding and goodwill has been in- 
estimable. In most of the countries of Europe the councils of the World 
Alliance are appointed by the authority of the churches, so that they 
are in a position to represent the churches officially in matters pertain- 
ing to world peace and friendship. 


5. The Universal Christian Conference on Life and Work 


The Universal Christian Conference on Life and Work is itself a sig- 
nificant expression of the international cooperative movement as a whole 
and will doubtless be expected to consider its further development in the 
way of organization. 


V. PRINCIPLES WHICH SHOULD GOVERN THE FURTHER 
DEVELOPMENT OF COOPERATION 


From the past experience of the churches in cooperation certain prin- 
ciples emerge which have been found essential and which should clearly 
guide us in further developments. The more important of these princi- 
ples may be briefly summarized as follows: 

1. The cooperation needed must be positive. It must grow out of 
definite convictions held in common and a definite purpose and a unity 
of spirit shared. Since the revelation which God has made of himself in 
Jesus Christ is the central truth of Christianity, any cooperative move- 
ment that is to express adequately the life of the churches must rest 
upon a common conviction concerning Him as Lord and Saviour, grow 
out of real experience of life with Him and express itself in unselfish 
service in His name. 

2. Unity must be understood to be very different from uniformity. 
A sign of life in a tree is that, it divides continually into branches and 
twigs. The principle is that there is one trunk and many branches, for 
“as we have many members in one body and all members have not the 
same office, so we being many are one body in Christ, and everyone 
members one of another.” Our Lord’s word, “I am the vine, ye are the 
branches,” indicates that diversity in unity is necessary for flowers and . 
fruit. There was a time when the church sought to coerce all its 
members into using the same forms and the same language for purposes 
of worship, but when new life came in through the Reformation diver- 
sity began to manifest itsef, within a common unity in essentials. 

3. Interdenominational cooperation must rest on an inclusive rather 
than an exclusive basis. It must recognize and make room for the rich- 
ness of historic tradition and of religious experience which the various 
groups of Christian believers can bring, We must aim at comprehension, 
not at omission or elision. 

4. It is possible to cooperate without reference to organic union. 
Cooperation is practicable on the basis of the spirit of unity already 


eo ee 


existing, should grow naturally out of it and will prepare the way for 
still larger unity. Indeed, a larger measure of union is likely to come 
only as the result of the increasing fellowship, understanding and trust 
that spring from joining hand-in-hand in common tasks. 

5. The larger cooperation and unity required are best produced along 
the two following lines of endeavor: 


(a) Seeking such spiritual awakening as will bring all who are 
federated into so complete a union with Christ that they will 
discover that they are closely united to each other as members 
of Christ’s body. It is this which more than anything else will 
remove competition and unfriendly rivalry among Christians. 

(b) Presenting to the federated bodies so great and inspiring a task 
that they will allow no minor differences to stand in the way 
of a united performance of that task. It is for this reason 
that the missionary movement has been such an inspirer of 
cooperation. It has brought the church back to the point of 
view which transcends all national boundaries, and recognizes 
as brothers the men of every race, color, or stage of civilization. 


6. Cooperation and federation are possible with full freedom in ex- 
pression. This is seen, for example, in the work of the Federal Council 
of the Churches of Christ in America, in which nearly twenty million 
Protestant communicants join in common programs without experi- 
encing any external coercion of any sort and without sacrificing any- 
thing of what any denomination regards as essential. Illustrations are 
also at hand in the Foreign Missions Conference of North America and 
other interdenominational organizations. 

7. A true denominationalism and interdenominationalism are not 
antithetical. No federation can ever become effective and powerful if 
the denominational units that comprise it are weak and inefficient. The 
spirit of sectarianism is, of course, fatal to cooperation, but a growing 
sense of unity within each denomination and a clear recognition by each 
denomination of its corporate responsibility should minister to a readi- 
ness to join with others in great tasks that no denomination can achieve 
alone. One of the obstacles to interdenominational cooperation in the 
past has been the lack of unity within many a denomination itself. 
Whatever truly unites Christians more closely within each denomina- 
tion will lead to that larger unity which united them to their fellow 
Christians of other names. 

8. A cooperative movement ought to be directly representative of 
the churches themselves and ought to be directly responsible to them. 
Otherwise it can not truly speak or act in the name of the denomina- 
tions. Unless its policies and programs are controlled by the denomina- 
tions, through properly accredited representatives, it cannot hope to 
retain permanently their confidence and trust. The interdenominational 
program, whatever form it takes ought to be such that it will be re- 
garded by each of the cooperating bodies as being as truly its own as 
the work done within the denomination itself. 


a7 ges 
VI. ADVANCED STEPS NOW CALLED FOR 


In general, it may be said that there are five clearly discernible and 
urgently necessary measures of further advance before us. 


1. The Christian denominations separately, and in consequence asso- 
ciatedly, must discern more clearly than they do the true functions of 
the church, its duties and its problems. 


2. The Christian denominations in each nation need some central 
agency of cooperation possessing full trust and responsibility, controlled 
and directed by them. 


3. The denominations possessing and directing this agency should 
use it fully and discharge through it their common duties, instead of 
leaving them to independent, undenominational agencies which act either 
in part or not at all in the name of the church. 


4. Between the churches of all lands there should be developed 
international understanding and fellowship, with such international in- 
strumentalities as are necessary for the discharge of the international 
duties of the churches. 


5. Interdenominational and international cooperation is possible only 
when men trust one another and have in their central loyalty to Christ 
a bond of union stronger than any of the tendencies of division. 


The problems which these advanced steps involve in the field of inter- 
denominational action are not different in kind from those which exist 
inside each denomination. Interdenominational trust and unity, even 
international trust and unity, rest on the same principles as intrade- 
nominational trust and unity. They all involve one simple problem, can 
the diversity of the body be preserved in the unity of the Head? 


That there is an indispensable need for some international organiza- 
tion of the Christian forces seems to us too obvious to admit of doubt. 
Such an organization, it must be made entirely clear, should have no 
external authority over any denomination. On the contrary its own 
authority must come only from the common counsels and agreements 
among the denominations or national groups that comprise it. As to the 
particular form or method of organization that will best minister to the 
world’s need there will probably be difference of opinion. The follow- 
ing appear to be possible forms that the proposed organizations might 
take, growing out of the experience recorded in the previous pages of 
this report. 


1. An international undenominational alliance; that is, an agency 
whose membership should be drawn from the churches of all lands but 
without any official capacity or delegated responsibility. Such an or- 
ganization, while doubtless the most easy to form, could hardly give 
adequate expression to the fundamental principles that we have con- 
sidered above. 


2eidy | 


2. An international alliance of denominational international agencies; 
that is, some kind of comprehensive association comprising such units 
as the Lambeth Conference, the Lutheran World Convention, the 
World Alliance of Reformed Churches Holding the Presbyterian System, 
the Methodist GEcumenical Conference and the Baptist World Alliance. 
It must be borne in mind, however, that these denominational alliances 
are themselves very loosely organized and that a body formed from 
them would necessarily be looser still. 


3. An international council of national denominations. This would 
afford the most directly representative form of organization. The most 
serious problem would arise from the great number of denominations 
in most countries and the difficulty of securing the presence of so many 
representatives at international meetings. 


4. An international council of national Federations of Churches; that 
is, an inclusive council composed of the representatives of bodies like the 
Federal Council of the Churches of Christ in America, the French Protest- 
ant Federation, the Deutsche Evangelische Kirchen Bund, the Swiss Fed- 
eration of Churches, and the official agencies of interchurch cooperation 
in the other lands. There are, of course, important countries in which 
no such council or federation exists, but it may well be doubted whether 
the churches of these lands would be likely to join in effective coopera- 
tion internationally until they had first begun to deal cooperatively with 
their own problems at home. ‘The existence and work of a interna- 
tional council, moreover, would probably serve as a stimulus to the 
establishment of national councils in countries where they have not 
yet developed. 


This international cooperation—whatever be the form it takes—will 
be furthered and in no sense impaired, by the maximum achievement of 
cooperation or union in more limited areas or among smaller groups, 
Whatever progress toward unity may be made, for example, among the 
various Methodist Churches or the various Presbyterian Churches in 
America; whatever may be accomplished in bringing together all the 
churches of a single nation, like Canada; whatever may be done to 
strengthen the bonds between the branches of the same denominational 
family in different nations of the world, will all contribute to the larger 
goal we seek. 


Finally it must be kept constantly in mind that certain habits of 
mind and qualities of spirit both promote and are promoted by cooper- 
ative service. These habits of mind should be sedulously cultivated— 
“the habit of thinking of others’ interests as if they were our own, of 
trying to enter into the nature of their experience and to see things as 
they see them, of inculcating in those whom we can influence this 
catholic and sympathetic spirit, and of making place for it in our educa- 
tional program and in our religious publications; above all, of complete 
frankness and confidence in our dealing with one another.” 


ey be 


A BRIEF BIBLIOGRAPHY 


Christian Unity: Its Principles and Possibilities, by the Committee on the War 
and the Religious Outlook (appointed by Federal Council of the Churches). 
Published by Association Press. 

International Christian Movements. Edited by Charles S. Macfarland. Published 
by Fleming H. Revell Company. 

The Progress of Church Federation, by Charles S. Macfarland. Published by 
Fleming H. Revell Company. 

The Year Book of the Churches. Edited by E. O. Watson. Published by the 
Federal Council of the Churches. 

Community Programs for Cooperating Churches. Edited by Roy B. Guild. Pub- 
lished by Association Press. 

The Churches Allied for Common Tasks. (Report of the Federal Council of the 
Churches for the Quadrennium, 1916-1920.) Edited by Samuel McCrea Cavert. 

The Origin and History of the Federal Council, by Elias B. Sanford. Published 
by the Federal Council of the Churches of Christ in America. 

The Christian Unity Movement in America, by Frederick Lynch. Published by 
James Clark & Co., London. 

Practising Christian Unity, by Roy B. Guild. Published by Association Press, 
New York. 

The Church in America, by William Adams Brown. Published by Macmillan. 
(Especially chapters 6, 8, 10, 11, 12, 13). 

The Federal Council Bulletin, published bi-monthly by the Federal Council of 
the Churches of Christ in America. 











; s 
Printed in Uz. S. A. 
aN THE GOTHIC PRESS 
New York, N. Y. 





